Q4 Who was Damayanti in Mahabharata?
KR Just last chapters 2 added plus a separate Kat sarith sagar
angle of Nal Damayanti
.**** Section LXXVIII : Nalopakhyana Parva
"Vrihadasva said,
'O son of Kunti, the ruler of the Nishadhas having dwelt there for a month,
set out from that city with Bhima’s permission and accompanied by only a
few (followers) for the country of the Nishadhas. With a single car white
in hue, sixteen elephants, fifty horses, and six hundred infantry, that
illustrious king, causing the earth itself to tremble, entered (the country
of the Nishadhas) without loss of a moment and swelling with rage.
And the mighty son of Virasena, approaching his brothers Pushkara said unto
him,
'We will play again, for I have earned vast wealth. Let Damayanti and all
else that I have be my stake, let, O Pushkara, your kingdom be your stake.
Let the play begin again. This is my certain determination. Blessed be you,
let us stake all we have along with our lives. Having won over and acquired
another’s wealth or kingdom, it is a high duty, says the ordinance, to
stake it when the owner demands. Or, if you dost not relish play with dice,
let the play with weapons begin.
O king, let me or thyself have peace by a single combat. That this
ancestral kingdom should, under all circumstances and by any means, be
recovered, there is the authority of sages for holding. And, O Pushkara,
choose you one of these two things—gambling with dice or bending the bow in
battle!'
Thus addressed by Nishadha, Pushkara, sure of his own success, laughingly
answered that monarch, saying,
'O Naishadha, it is by good fortune that you have earned wealth again to
stake. It is by good fortune also that Damayanti’s ill-luck has at last
come to an end. And O king, it is by good fortune that you are still alive
with your wife, O you of mighty arms! It is evident that Damayanti, adorned
with this wealth of thine that I will win, will wait upon me like an Apsara
in heaven upon Indra.
O Naishadha, I daily recollect you and am even waiting for you, since I
derive no pleasure from gambling with those that are not connected with me
by blood. Winning over to-day the beauteous Damayanti of faultless
features, I shall regard myself fortunate, indeed, since she it is that has
ever dwelt in my heart.'
Hearing these words of that incoherent braggart, Nala in anger desired to
cut off his head with a scimitar.
With a smile, however, though his eyes were red in anger, king Nala said,
'Let us play. Why do you speak so now? Having vanquished me, you can say
anything you like.'
Then the play commenced between Pushkara and Nala. And blessed be Nala who
at a single throw won his wealth and treasures back along with the life of
his brother that also had been staked.
And the king, having won, smilingly said unto Pushkara,
'This whole kingdom without a thorn in its side is now undisturbedly mine.
And, O worst of kings, you canst not now even look at the princess of
Vidarbha. With all your family, you are now, O fool, reduced to the
position of her slave. But my former defeat at your hands was not due to
any act of thine. You knowest it not, O fool, that it was Kali who did it
all.
I shall not, therefore, impute to you the faults of others. Live happily as
you choosest, I grant you your life. I also grant you your portion (in the
paternal kingdom) along with all necessaries. And, O hero, without doubt,
my affection towards you is now the same as before. My fraternal love also
for you will never know any diminution.
O Pushkara, you are my brother, live you for a hundred years!'"
"And Nala of unbaffled prowess, having comforted his brother thus gave him
permission to go to his own town, having embraced him repeatedly. And
Pushkara himself, thus comforted by the ruler of the Nishadhas saluted that
righteous king, and addressed him, O monarch, saying these words with
joined hands,
'Let your fame be immortal and live you happily for ten thousand years, you
who grantest me, O king, both life and refuge. '
And entertained by the king, Pushkara dwelt there for a month and then went
to his own town accompanied by large force and many obedient servants and
his own kindred, his heart filled with joy. And that bull among men all the
while blazed forth in beauty of person like a second Sun. And the blessed
ruler of the Nishadhas, having established Pushkara and made him wealthy
and freed him from troubles, entered his richly decorated palace. And the
ruler of the Nishadhas, having entered his palace, comforted the citizens.
And all the citizens and the subjects from the country horripilated in joy.
And the people headed by the officers of state said with joined hands,
'O king, we are truly glad to-day throughout the city and the country. We
have obtained to-day our ruler, like the gods their chief of a hundred
sacrifice!'"
Section LXXIX Nalopakhyana Parva
"Vrihadasva said,
'After the festivities had commenced in the city that was full of joy and
without anxiety of any kind, the king with a large force brought Damayanti
(from her father’s home). And her father, too, that slayer of hostile
heroes, Bhima of terrible prowess and immeasurable soul, sent his daughter,
having honoured her duly. And upon the arrival of the princess of Vidarbha
accompanied by her son and daughter, king Nala began to pass his days in
joy like the chief of the celestials in the gardens of Nandana.
And the king of undying fame, having regained his kingdom and becoming
illustrious among monarchs of the island of Jamvu, began once more to rule
it. And he duly performed numerous sacrifices with abundant gifts to
Brahmanas.
O great king, you also will with your kindred and relatives, so blaze forth
in effulgence soon. For, O foremost of men, it was thus that subjugator of
hostile cities, king Nala, had fallen into distress along with his wife, in
consequence, O bull of Bharata race of dice. And, O lord of the earth, Nala
suffered such dire woe all alone and recovered his prosperity, whereas you,
O son of Pandu, with heart fixed on virtue, art sporting in joy in this
great forest, accompanied by your brothers and Krishna. When you are also,
O monarch, mixing daily with blessed Brahmanas versed in the Vedas and
their branches, you have little cause for sorrow.
This history, besides, of the Naga Karkotaka, of Damayanti, of Nala and of
that royal sage Rituparna, is destructive of evil. And, O you of unfading
glory, this history, destructive of the influence of Kali, is capable, O
king, of comforting persons like you when they listen to it. And reflecting
upon the uncertainty (of success) of human exertion, it behoves you not to
joy or grieve at prosperity or adversity.
Having listened to this history, be comforted, O king, and yield not to
grief. It behoves you not, O great king, to pine under calamity. Indeed,
men of self-possession, reflecting upon the caprice of destiny and the
fruitlessness of exertion, never suffer themselves to be depressed. They
that will repeatedly recite this noble history of Nala, and that will hear
it recited, will never be touched by adversity.
He that listens to this old and excellent history has all his purposes
crowned with success and, without doubt, obtaines fame, besides sons and
grandsons and animals, a high position among men, and health, and joy. And,
O king, the fear also that you entertainest, viz., (Some one skilled in
dice will summon me), I will for once dispel. O you of invincible prowess,
I know the science of dice in its entirety. I am gratified with you; take
this lore, O son of Kunti, I will tell unto you.'"
Vaisampayana continued, "King Yudhishthira then, with a glad heart, said
unto Vrihadasva,
'O illustrious one, I desire to learn the science of dice from you.'
The Rishi then gave his dice-lore unto the high-souled son of Pandu, and
having given it unto him, that great ascetic went to the sacred waters of
Hayasirsha for a bath.
And after Vrihadasva had gone away, Yudhishthira of firm vows heard from
Brahmanas and ascetics that came to him from various directions and from
places of pilgrimage and mountains and forests that Arjuna of high
intelligence and capable of drawing the bow with his left hand, was still
engaged in the austerest of ascetic penances, living upon air alone. And he
heard that the mighty-armed Partha was engaged in such fierce asceticism
that none else before him had ever been engaged in such penances. And
Dhananjaya, the son of Pritha, engaged in ascetic austerities with
regulated vows and fixed mind and observing the vow of perfect silence,
was, he heard, like the blazing god of justice himself in his embodied form.
And, O king, (Yudhishthira) the son of Pandu hearing that his dear brother
Jaya, the son of Kunti, was engaged in such asceticism in the great forest,
began to grieve for him. And with a heart burning in grief, the eldest son
of Pandu, seeking consolation in that mighty forest held converse with the
Brahmanas possessed of various knowledge who were living with him there."
CONCLUSION:
This concludes Section LXXIX of Book 3 (Vana Parva) of the Mahabharata, of
which an English translation is presented on this page. This book is famous
as one of the Itihasa, similair in content to the eighteen Puranas. Book 3
is one of the eighteen books comprising roughly 100,000 Sanskrit metrical
verses.
---------------------------------------------------------------------
Q5 Would the Pandavas have won the Mahabharata if Krishna had
not sided with them?
Q Never. Krishna is the reason for the victory of Pandavas.
KR How can be stated. Dharmar and the rest thanking Krishna is our
say against the Periyava in the sabha of our children weddings.as our ack
that “only because of elders all were done” It is a kind of respect. If the
words of GOD were satyaam in the Dvapara yuga, then dharmam would have won,
as it is the DHARMA SHTR Kuru shetra.
KR A new angle of perception of the war:
The Battle of the Ten Kings (Sanskrit: दाशराज्ञ युद्ध,
IAST: Dāśarājñá yuddhá) was first alluded to in the 7th Mandala of the
Rigveda (RV) and took place between a king of the Bharatas named King Sudas
versus a confederation of tribes. It resulted in a decisive victory for the
Bharatas and subsequent formation of the Kuru polity. The Battle of
the Ten Kings,
mentioned in the Rigveda may have "formed the 'nucleus' of story" of the
Kurukshetra War in the Mahabharata
Book 3 of the Rig Veda states that the Bharata tribe crossed Beas river and
Sutlej river, moving towards the (future) Kurukshetra area where they came
across a nascent (and temporary) inter-tribal alliancef both Indo-Aryans
and non-Indo-Aryans. This alliance was confronted in a battle, which is
described in the 18th hymn (verses 5-21) of Book 7. The exact motivations
are unclear; Michael Witzel argues that it might have been a product of
intra-tribal resentment or intrigues of an ousted family priest,[a] while
Ranbir Chakravarti argues that the battle was probably fought for
controlling the rivers, which were a lifeline for irrigation. The hymns
also makes mention of the concurring tribes seeking to steal cows from the
Bharatas.
Hanns-Peter Schmidt, whom Witzel deems to have produced the most "detailed,
and ingenious reinterpretation" of the hymns, locates a unique poetic
moment across the RV corpus, in their extraordinarily abundant usage of
sarcastic allusions, similes and puns to mock the tribal alliance.[6][8][9]
Some of those allusions seem to be heavily context-specific and (still)
remain unrecognized; there exist considerable disputes about
interpretations of particular words, in light of the employed figures of
speech and other poetic devices.[8][2]
The first phase of the battle took place on the banks of the Ravi river
(then Parusni) near Manusa village, west of Kurukshetraharata king and
their priest are respectively mentioned as Sudas Paijavana and Vasistha, in
the Rig Veda; however the names change in Samaveda and Yajurveda Samhitas
The principal antagonist is doubtful,[b] and names of the participating
tribes are difficult to retrieve, in light of the phonological deformations
of their namesPlausible belligerents of the tribal union include (in order)
Purus (erstwhile master-tribe of Bharatas), Yadu (probably commanded by
Turvasa), Yaksu (relatively unimportant or a pun for Yadu), Matsyas,
Druhyus, Pakthas, Bhalanas, Alinas, Vishanins, Sivas, Vaikarna, and
Anu.[6][8]
Though seemingly an unequal battle, going by the numbers (this aspect is
highlighted multiple times in the hymns), Sudas decisively won against the
tribal alliance by strategic breaching of a dyke on the river thereby
drowning most (?) of the opponents.[6][9] This sudden change in fortunes is
attributed to the benevolence and strategizing of Indra, the patron-god of
Bharatas, whose blessings were secured by Vasistha's poetics.[6][2]
Second phase
Thereafter, the battleground (probably) shifted to the banks of river
Yamuna, wherein the local chieftain Bhida was defeated along with three
other tribes — Ajas, Śighras, and the Yakṣus.
Aftermath
The Battle of the Ten Kings led Bharatas to occupy the entire Puru
territory of Western Punjab (then Panchanada) centered around Sarasvati
River and complete their east-ward migration.[6] Sudas celebrated his
victory with the Ashvamedha ritual to commemorate the establishment of a
realm, free of enemies from the north, east, and west. He still had enemies
in the Khāṇḍava Forest to the south, which was inhabited by the despised
(unknown if Indo-Aryan or non-Indo-Aryan) Kikatas.
olitical realignment between Purus and Bharatas probably followed soon
enough and might have included other factions of the tribal union as well;
this is exhibited from how the core collection of RV prominently features
clan-hymns of both the sides
The territory would eventually become the first South-Asian "state" under
the Kuru tribe in post-RV span. It became the heart-land of Brahminical
culture and purity, which eventually would influence and transform Indian
culture, merging with local traditions and developing into the Historical
Vedic religion.[6][12] The Purus went on to survive as a marginal power in
Punjab; Witzel and some other scholars believe Porus (c. early 300 BC) to
be a king from the same tribe.
Historicity
Numerous translators since the 1800s including K. F. Geldner have
considered the battle as a historical event, based on the
narration-characteristics of the verses.Witzel dates the battle between
approximately 1450 and 1300 BCE; he deems the concerned hymns to be late
interpolations. Stephanie W. Jamison warns against using it as a major
source to reconstruct history since the description of the battle is
"anything but clear."
Both Witzel and Jamison find the very next hymn (7.19, verse 3) to show a
striking shift of allegiance with Indra helping Sudas as well the Purus,
who won land.
Stephanie W. Jamison notes it to be the most famous historical conflict in
RV—in that, it secured the dominance of Bharatas over Vedic tribes—as does
Witzel
Possible prototype for the Kurukshetra War
itzel notes this battle to be the probable archetype/prototype of the
Kurukshetra War, narrated in the Mahabharata.hn Brockington takes a similar
approach] S. S. N. Murthy goes to the extent of proposing the battle as the
very "nucleus" of the Kurukshetra War; Walter Ruben adopts a similar stance
However, Witzel maintains the nucleus text of the Mahabharata to be in
description of some event in the Late Vedic spans; it was since reshaped
(and expanded) over centuries of transmission and recreation to (probably)
reflect the Battle of the Ten Kings.[6] Alf Hiltebeitel rejects Witzel's
and Brockington's arguments as "baffling fancy" and notes a complete lack
of means to connect the battle with the "fratricidal struggle" of the
Mahabharata.
NB JUST A RESEARCH FROM THE WEST AUTHORS KR IRS 18624 19624
On Tue, 18 Jun 2024 at 09:53, 'gopala krishnan' via iyer123 <
[email protected]> wrote:
> CULTURAL QA 06-2024-18
>
> TOPIC- QA FROM EPIC MAHABHARATHA- COMPILED
>
> Q1 If Parshuram is the incarnation of Vishnu, then why didn't
> Parshuram recognize Ram during the breaking of the Shiva bow event?
>
> A1 Bhanu Kiran, Admires the stories of Ramayana2y
>
> ***Parashurama was not the complete incarnation of Lord Vishnu. To be
> called as god, one should possess the six qualities as given in Vishnu
> Puran as follows.
>
> The letter Bh implies the cherisher and supporter of the universe. By ga
> is understood the leader, impeller, or creator. The dissyllable Bhaga
> indicates the six properties, dominion, might, glory, splendour, wisdom,
> and dispassion. The purport of the letter va is that elemental spirit in
> which all beings exist, and which exists in all beings. And thus this great
> word Bhagavan is the name of Vásudeva, who is one with the supreme Brahma,
> and of no one else.
>
> Padma Purana tells us that only Narasimha, Rama and Krishna incarnations
> possessed these six qualities.
>
> Thus the state of the inner-controllership of self consists in his being
> the innermost soul. Matsya, Kūrma, Varāha, Narasiṃha, Vāmana, Rāma,
> Paraśurāma, Kṛṣṇa, Buddha and Kalki are the ten Vibhavas (incarnations) of
> Brahman, the highest soul. The group of six qualities is said to exist in
> Nṛsiṃha, Rāma and Kṛṣṇa.
>
> Hence Parashurama could not recognize that Rama was an incarnation of Lord
> Vishnu.
>
> Footnotes [1]A Description of Viṣṇu’s Vyūhas [Chapter 229]
>
> My note- I do not agree with the point ***. We consider Parasurama is a
> poornavatara irrespective of padmapurana*, orally conveyed for thousands
> of years*. I also doubt whether Narasimha is a poornavathara.
>
> Q2 Did Kunti try to stop the fight between the Pandavas and
> Kauravas in the Mahabharata?
>
> A2 Seema Bharti, Author of Mahabharat's Stories32m
>
> Just sometime before the battle at Kurukshetra, Krishna makes one last
> attempt to stop Karna from being a part of Duryodhan’s machiavellian plan
> hence avert the great carnage that would destroy the entire kshatriya race.
>
> Karna, all his life had been emotionally obliged to the people who stood
> by him irrespective of their demonic choices.
>
> Vasudev divulged the secret of sutputra’s birth and that Kunti was his
> mother and the Pandavs his brothers.
>
> If that was not enough to turn in the rebellious son, probably Pandu’s
> throne and Panchala princess Draupadi as the wife would. He would be
> Pandu’s eldest son since Kunti had him as a maiden and later married making
> him the heir.
>
> Karna had grouses for being abandoned and not acknowledged socially. His
> allegiance lay with the suta Adhiratha and his wife Radha who raised him
> and would not deprive them of a son who would perform their last rites.
>
> Duryodhan respected him unconditionally. He was anointed the king and
> enjoyed complete sovereignty owning to his largesse.
>
> Dhritrashtra’s son had provoked an armed combat with his cousins, the
> Pandavs, relying on his support and skill. Defection was not an option.
>
> Karna was well versed in the vedas and scriptures. He was aware that
> Yudhisthira, being virtuous and righteous, would not ascend the throne,
> knowing that Karna was his older brother and requested it to be kept a
> secret.
>
> Moreover If he were to inherit Pandu’s vast kingdom, it would be handed to
> Duryodhan out of gratitude. But the skilful and virtuous Pandavs, should be
> the rulers. They had conquered all the kings on the earth.
>
> Karna confessed being ashamed of his wicked behaviour towards the Pandavs
> and sought repentance.
>
> An armed sacrifice was essential to root out evil and the Kurus meet their
> nemesis. Eventually the Pandavs would establish righteousness on earth.
>
> On hearing Karna reason Vasudev was sad. Indeed the destruction of earth
> was imminent when wrong assuming the semblance of right did not leave the
> heart.
>
> After Krishna’s failed initiative, Kunti implored Karna to see reason.
>
> She wanted him to defect and together with his brothers fight the evil
> sons of Dhritrashtra. Eventually bringing back what they had taken with
> deceit and enjoying the prosperity hence. He was a kshatriya and not a suta.
>
> Karna accused his mother of being selfish as always and refused obedience
> to her command. He would not deceive the people who loved, trusted and
> respected him. That would be a sin.
>
> Before leaving she sought the safety of the Pandavs on the battle field.
> Karna agreed not to slay any of his brothers except for Arjun. Killing him
> or getting killed by him would be an honour, he said !
>
> Q3 What happened to Kubera after he lost control of Lanka to
> Ravana?
>
> A3 Sadhana, MBA from Mumbai, Maharashtra, India May 29
>
> Kubera is the son of Sage Visharava and his wife IIavida (daughter of the
> rishi Bharadvaja) Kubera was not a Rakshasha although he was the half
> brother of Ravan.Both Ravan and Kubera were sons of Sahe Vishara but from
> different wives.
>
> Originally described as the chief of evil spirits in Vedic-era texts,
> Kubera acquired the status of a deva (god) only in the Puranas. The
> scriptures describe that Kubera once ruled Lanka, but was overthrown by his
> half-brother Ravan.
>
> Ravan after acquiring a boon of Brahma, drove Kubera away from Lanka and
> seized his Pushpaka Vimana, which was returned to Kubera after Ravan's
> death. Kubera then settled on Gandhamandana mountain, near Mount kailash
> – the abode of the God Shiva—in the Himalayas.
>
> Kuberas city is usually called Alaka-puri but also Prabha ("splendour"),
> Vasudhara ("bejeweled") and Vasu-sthali ("abode of treasures"). There,
> Kubera had a grove called Caitraratha, where the leaves were jewels and the
> fruits were girls of heaven. There is also a charming lake called Nalini in
> the grove.. Kubera is often described as a friend of Shiva . In the Padma
> Puran it says that Kubera prayed to Lord for many years, and Lord Shiva
> granted him the kingship of yakshas.
>
> Kubera also enjoys the titles "king of the whole world", "king of kings".
> Kubera also acquired the status of the "Lord of riches" and the wealthiest
> Deva. He also becomes a lokapala ("world protector") and guardian dikapala
> of the Northern Direction.
>
> Q4 Who was Damayanti in Mahabharata?
>
> A3 Seema Bharti, Author of Mahabharat's StoriesMar 20
>
> King Bhima of Vidarbha had a beautiful daughter Damayanti. When she was
> old enough Bhima, decided to hold swayamvara for her. Damayanti had heard a
> lot about king Nala. She wished to marry only him and no one else.
>
> Nala too had heard about the beautiful Dayamanti.
>
> Kings and princes from different parts of the land came for Damayanti’s
> hand. It was a grand affair. But she had eyes only for Nala. The couple
> exchanged garlands.
>
> Nala progressed. He proved not only to be a good husband, but also a
> benevolent king, who was brave, valorous and had overflowing vaults.
>
> This did not go down well with his older brother Pushkara. He envied him.
> Hence joined hands with those who too wanted to see his brother in ruins.
> He challenged Nala, to a game of dice which the latter could not refuse. Nala
> lost everything.
>
> Damayanti, called upon Nala’s trusted charioteer Varshney, and asked him
> to drive their twins, to her father’s place.
>
> Draped in a single garment, the husband and wife left the kingdom, with
> eyes downcast and miserable.
>
> Deluded, tired and hungry, walking in the forest for days on end,
> Damayanti fell asleep. Seeing, her vulnerable face, Nala, thought it best,
> to leave her side. Making peace with the situation, she would in all
> likelihood go to her father’s place. With all these conflicting thoughts in
> mind, Nala quietly left in the dark.
>
> Like a woman possessed, Damayanti, with clothes torn, wandered aimlessly,
> walking through forests, searching for Nala. Tired, hungry and covered in
> dust, she saw a caravan of elephants, horses and chariots. The leader took
> pity and agreed to take her to Chedi, where he was going for trade.
>
> With her persuasive entreaties, she sought audience with the queen mother
> of Chedi
>
> Damayanti narrated her plight. But she withheld information regarding her
> husband and maternal family’s stature. Taking pity on the poor woman, the
> Queen mother recommended her to wait upon her daughter Sunanda.
>
> In the meantime, Nala walked through forests swarmed with wilderness. One
> day, tired and exhausted, and half asleep, Nala heard cries of help coming
> from the deep forest. He could not ignore and dismiss the plea. Moving
> closer, he found an old Brahmin stuck amidst blazing forest fires. He was
> shrieking vehemently. Nala plunged into the blazing fury. Then with all his
> might, he scooped the old Brahmin in his arms.
>
> The ascetic offered to help Nala, regain his kingdom and family. He gave
> the king a medicinal potion. It would deform him, temporarily. His enemies
> would not recognize him. In anonymity, he would be in a position to plan,
> and challenge his enemy.
>
> Nala touched the aging Brahmin’s feet and proceeded to Ayodha. The king,
> Rituparna was a known master, at the game of dice. He loved racing horses.
> Nala, presented himself as suta Bahuka, and engaged at his service as a
> horse keeper at stables.
>
> Nala, was assisted by suta Varshney and Jivala. Surprisingly, Varshney
> failed to recognize him in his present state. .
>
> Days would pass by grooming and looking after the horses. Evenings brought
> with it darkness and unhappiness. Nala sang sorrowfully to himself. .
>
> Bhima was worried for Damayanti and son in law Nala. He commanded the
> wisest of Brahmins to go out in search and offered cash and prizes. Sudeva,
> the chief Brahmin, happened to visit the king of Chedi. At that time, he
> was with his wife Sunanda. Sudeva, saw the beautiful sairandhri, next to
> Sunanda. She looked more like Damayanti. But was clad in worn out clothes,
> bereft of any jewels. After, much thought, Sudeva, was almost convinced,
> that it was Bhima’s daughter.
>
> Damayanti, could not hold back her tears. She went up to Sudeva and paid
> obeisance. Sunanda was taken aback. She asked her mother in law, to talk to
> Sudeva and find out the reason.
>
> The Queen mother incidentally never noticed the lotus mark on the
> sairandhri’s forehead. Her sister’s daughter had a distinct one at the time
> of birth.The woman in Sunanda’s service was none other but her niece
> Damayanti.
>
> The Queen mother arranged a palanquin, to take her her to her father’s
> house.
>
> Damayanti’s father Bhima, mother and children were overwhelmed with joy on
> seeing her. But somehow, deep down, she herself was unhappy and sad. She
> requested her father, to send Brahmins in all four directions, to find her
> husband.
>
> They talked about a woman suffering. When Nala, heard this from a Brahmin,
> he could not hold back his tears.
>
> The Brahmin was convinced that it was Nala, even though he did not appear
> like a king.
>
> Damayanti, requested her mother to invite the suta, who could be in all
> likelihood her estranged husband. King Rituparna was duly invited to
> Vidarbha, for Damayanti’s swayamvara.
>
> Nala was aghast. His wife was remarrying.
>
> On way to Virbhadra, Rituparna’s top garment fell off on the way. The
> carriage had to be stopped midway. The place was beautiful with fruit laden
> trees. Rituparna counted them effortlessly. The king was the master of
> dice. Nala, finding an opportune moment, requested him to impart his skill.
>
> Damayanti waited impatiently for Rituparna to arrive at Vidarbha. She was
> expecting him to be accompanied by his suta, Bahuka.
>
> From the sound of galloping horses, she was convinced that it was Nala who
> was riding the chariot. She saw Rituparna, Varshney and Bahuka. Bahuka
> appeared very unlike Nala, from a distance. Someone, whom she trusted, had
> to go and meet him.
>
> Damayanti, asked her maid Keshini, to go and talk to Bahuka. The maid
> confronted the suta, who denied everything.
>
> But Dayamanti was convinced otherwise. His appearance deceived but
> mannerism did not.
>
> Unlike a humble suta, Nala never bowed his head in the presence of the
> king. Keshni, discreetly took a piece of cooked meat for Damayanti. It
> tasted very similar when, her husband would cook for her.
>
> To allay her doubts further, Damayanti, sent the twins, to meet their
> father. He held them close to his heart and cried aloud.
>
> Damayanti, accused Nala of deserting her, who in turn accused her of
> betraying him and organizing a swayamvara to remarry. .
>
> She explained her intentions behind the charade.
>
> Nala left for Nishada and confronted his brother Pushkara, who was on his
> throne.
>
> Pushkara’s gladly accepted Nala’s challenge to a game of dice, with
> everything, his riches and now even his wife Damayanti at stake.
>
> One stroke from the now master of dice, Nala, and Pushkara lost
> everything, both kingdom and treasure.
>
> But, Nala, maintained his dignity and offered his brother a safe passage
> to a distant city, along with his chariot and servants. He did not fail his
> duty as a brother.
>
> He was now again the king of Nishada, with his treasury overflowing.
>
> Q5 Would the Pandavas have won the Mahabharata if Krishna had
> not sided with them?
>
> A5 Gokul Renjith, Lives in India (1999–present)Apr 16
>
> Never. Krishna is the reason for the victory of Pandavas.
>
> Drona says Pandavas will win because they have Krishna -
>
> Drona replied, ‘O king! When you have Hari as an adviser, your victory is
> certain. I wish that you are able to vanquish your foes in battle. Where
> there is dharma, Krishna is there. Where there is Krishna, victory is
> there. O Kounteya! Go and fight.
>
> 901 (41), Bhishma Vadha parva, Mahabharata.
>
> 2. After Bhishma fell, Yudhishtira credits Krishna as the reason for their
> victory -
>
> We have obtained victory through your favours. Your wrath is defeat.O
> Krishna! You are our refuge. You assure your devotees freedom from fear. O
> Keshava! It is not extraordinary that those whom you always protect in
> battle should be victorious. You are always devoted to our welfare. We
> always seek refuge in you. It is my view that this is not extraordinary at
> all.
>
> 975 ( 115), Bhishma Vadha parva, Mahabharata.
>
> 3. After the fall of Duryodhana, Yudhishtira credits Krishna as the reason
> for their victory -
>
> It is through your many favours that we have triumphed in this battle
> and Partha never had to retreat, even from the greatest of battles. O
> mighty-armed one! In that fashion, it is through your favours and
> instructions that I have performed many deeds and attained objectives with
> auspicious energy. In Upaplavya, maharshi Krishna Dvaipayana told me,
> “Where there is dharma, Krishna is there. Where there is Krishna, Victory
> is there. 1280 (61), Gada Yuddha parva, Mahabharata.
>
> 4. Arjuna says that their victory was possible only because of Krishna -
>
> You slew Kouravya, Dhritarashtra’s wicked son, in the battle and
> burnt down his soldiers. It was only thereafter that I defeated them in the
> encounter. You performed the deeds whereby I obtained the victory. It was
> through the valour of your intelligence that we could defeat Duryodhana in
> the battle. You showed us the means to slay Karna, the wicked Saindhava and
> Bhurishrava. 1886 ( 51), Ashvamedhika Parva, Mahabharata.
>
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